What number verse is 2 Kings 24:4 in the Bible?

2 Kings 24:4 is the 10,207th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — 2 Kings 24:4 sits at position 10,207.

24:324:3 24:524:5

2 Kings 24:4

“Jehoiakim Rebels Against Babylon”· 2 Kings 24:1–7Read in context

King James Version

And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.

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KJV (with Strong's)

And also for the innocent ^H5355 blood ^H1818 that he shed ^H8210: for he filled ^H4390 Jerusalem ^H3389 with innocent ^H5355 blood ^H1818; which the LORD ^H3068 would ^H14 not pardon ^H5545.

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Complete Jewish Bible

and also because of the innocent blood he had shed - for he had flooded Yerushalayim with innocent blood, and ADONAI was unwilling to forgive.

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Berean Standard Bible

and also for the innocent blood he had shed. For he had filled Jerusalem with innocent blood, and the LORD was unwilling to forgive.

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American Standard Version

and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood: and Jehovah would not pardon.

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World English Bible Messianic

and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood: and the LORD would not pardon.

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Geneva Bible (1599)

And for the innocent blood that he shed, (for he filled Ierusalem with innocent blood) therefore the Lord would not pardon it.

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Young's Literal Translation

and also the innocent blood that he hath shed, and he filleth Jerusalem with innocent blood, and Jehovah was not willing to forgive.

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Hausa · HCB

haɗe da zub da jinin marasa laifi. Gama ya ƙazantar da Urushalima da jinin marasa laifi. Ubangiji kuwa bai yi niyyar yafewa ba.

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Translation

Cross-References

2 Sarakuna 21:16
Ban da haka ma, Manasse ya zub da jinin marasa laifi har ya cika Urushalima daga wannan ɓangare zuwa wancan, ban da zunubin da ya sa Yahuda ta aikata, ta haka suka yi mugunta a gaban Ubangiji.
Ezekiyel 33:25
Saboda haka ka faɗa musu, ‘Ga abin da Ubangiji Mai Iko Duka yana cewa da yake kun ci nama da jini a cikinsa kuka kuma bauta wa gumakanku kuka zub da jini, kuna gani za ku mallaki ƙasar?
Irmiya 19:4
Gama sun yashe ni suka kuma mai da wannan wuri ya zama na baƙin alloli; sun ƙone hadayu a cikinsa wa allolin da ko su ko kakanninsu ko sarakunan Yahuda ba su taɓa sani ba, suka kuma cika wannan wuri da jini marasa laifi.
Zabura 106:38
Suka zub da jini marar laifi, jinin ’ya’yansu maza da mata, waɗanda suka miƙa hadaya ga gumakan Kan’ana, ƙasar kuwa ta ƙazantu ta wurin jininsu.
Irmiya 15:1
Sai Ubangiji ya ce mini, “Ko da Musa da Sama’ila za su tsaya a gabana, zuciyata ba za tă komo ga mutanen nan ba. Ka kore su daga gabana! Su tafi!
Irmiya 15:2
In kuma suka tambaye ka, ‘Ina za mu tafi?’ Sai ka faɗa musu, ‘Ga abin da Ubangiji yana cewa, “ ‘Waɗanda aka ƙaddara ga mutuwa, ga mutuwa za su; waɗanda aka ƙaddara ga takobi, ga takobi za su; waɗanda aka ƙaddara ga yunwa, ga yunwa za su; waɗanda aka ƙaddara ga zaman bauta, ga zaman bauta za su.’
Makoki 3:42
“Mun yi zunubi mun yi tawaye ba ka kuwa gafarta ba.

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Summary

Second Kings 24:4 articulates a pivotal reason for Judah's impending Babylonian exile: the unpardoned national guilt stemming from King Manasseh's extensive and egregious shedding of innocent blood. This verse underscores the profound defilement inflicted upon Jerusalem by his actions, signifying that the nation's persistent rebellion had exhausted divine patience, leading to an irreversible decree of judgment despite later individual repentance.

Context

Literary Context

This verse is strategically placed within the somber narrative of Judah's final decline, immediately preceding the first wave of the Babylonian exile under King Jehoiakim. Following the period of spiritual revival under the righteous King Josiah, his successors—Jehoiakim and Jehoiachin—reverted to the idolatrous and wicked practices that had plagued much of Judah's history. Second Kings 24 opens with Nebuchadnezzar's invasion, explicitly stated as God's judgment. Verse 3 declares that the Lord brought this calamity upon Judah "surely at the commandment of the LORD, to remove them from his sight, for the sins of Manasseh, according to all that he did." Verse 4 then elaborates on the specific, unpardoned sin that sealed their fate: the widespread shedding of innocent blood. This highlights that even the significant reforms of a good king like Josiah could not fully undo the deep-seated corruption and national guilt established by earlier, wicked reigns, particularly Manasseh's, demonstrating the cumulative nature of national sin.

Historical & Cultural Context

King Manasseh's reign (c. 697-642 BC), spanning 55 years, was the longest in Judah's history and is consistently portrayed as its most wicked. He systematically dismantled the reforms of his father Hezekiah, reintroducing widespread idolatry, building altars to Baal and Asherah, practicing child sacrifice in the Valley of Hinnom, and engaging in divination and sorcery, as detailed in 2 Kings 21. The "innocent blood" shed likely refers to the persecution and murder of righteous individuals, possibly prophets and those who resisted his abominable practices, with tradition even suggesting the martyrdom of Isaiah. This pervasive violence against the faithful was a direct affront to the Mosaic Covenant and God's moral law, which strictly prohibits murder and demands justice for bloodshed. In ancient Near Eastern cultures, the shedding of innocent blood was seen as profoundly defiling the land, requiring divine retribution or atonement to restore purity.

Key Themes

This verse powerfully contributes to several overarching themes in 2 Kings and the broader Old Testament. Firstly, it emphasizes Divine Justice and Retribution, illustrating that God's patience, while vast, is not infinite, and persistent, unrepented sin, especially egregious acts like murder, will inevitably incur judgment. Secondly, it highlights the Sanctity of Life, a foundational principle established from creation, as seen in Genesis 9:6, and enshrined in the Mosaic Law. The shedding of innocent blood is presented as a profound violation of God's moral order. Thirdly, the verse underscores the concept of Corporate Guilt and Consequences, demonstrating how the sins of a leader, particularly one with Manasseh's long and destructive reign, could accumulate to such a degree that the entire nation would bear the consequences, even generations later. The phrase "which the LORD would not pardon" signifies a point of no return for averting national judgment, a theme powerfully echoed in Jeremiah 15:4, where Manasseh's actions are explicitly cited as a primary reason for Judah's desolation.

Exposition and Analysis

Key Word Analysis

Innocent nâqîy' H5355

This word (H5355) denotes blamelessness, guiltlessness, and purity. In the context of "innocent blood," it emphasizes that the victims were unjustly killed, having committed no offense worthy of death. Their blamelessness highlights the extreme culpability of Manasseh and his regime, transforming the act from mere murder into a profound moral and covenantal transgression against the righteous.

Blood dâm' H1818

This term (H1818) refers to the life-fluid, which, when shed, causes death. Figuratively, especially in the plural, it refers to bloodshed and bloodguilt. In this verse, "blood" signifies not merely the physical substance but the life unjustly taken, carrying with it the profound moral and legal implications of murder. The shedding of dâm from nâqîy individuals defiled the land and cried out for divine justice.

Pardon çâlach' H5545

This primitive root (H5545) specifically refers to God's act of forgiving sin, often implying a turning away of divine wrath or punishment. In 2 Kings 24:4, the phrase "would not pardon" (with the negation) indicates a definitive divine refusal to avert the decreed national judgment, not because God is unwilling to forgive individuals, but because the cumulative, systemic sin of shedding innocent blood had reached a threshold that necessitated corporate consequences.

Verse Breakdown

"And also for the innocent blood that he shed:"

This initial clause directly attributes the impending judgment to a specific and grave offense: the shedding of innocent blood. The "he" unequivocally refers to King Manasseh, whose prolonged reign was marked by extreme wickedness, including the systematic persecution and murder of those who opposed his idolatrous practices and remained faithful to the Lord. This act is presented not as an isolated incident but as a significant, contributing factor to Judah's accumulated national guilt.

"for he filled Jerusalem with innocent blood;"

This explanatory clause amplifies the preceding statement, employing hyperbole to convey the widespread and pervasive nature of Manasseh's atrocities. The imagery of "filling Jerusalem" suggests a vast number of victims, indicating that the city—the spiritual, political, and geographical heart of the nation—was profoundly defiled by the bloodshed. This vivid description underscores the depth of the national sin and its corrupting impact on the very fabric of society and its relationship with a holy God.

"which the LORD would not pardon."

This final, definitive clause declares the divine decree and the irrevocability of the judgment. Despite God's characteristic mercy, patience, and readiness to forgive, the magnitude and persistence of this particular sin—the shedding of innocent blood on such a scale—reached a point where the national consequences could no longer be averted. This statement is not a denial of God's ability to forgive individuals (as Manasseh himself experienced personal repentance and restoration according to 2 Chronicles), but rather His righteous determination to bring about the prophesied judgment upon a nation that had so thoroughly rejected His covenant and defiled His holy city through unrepented violence.

Literary Devices

The verse employs several powerful literary devices to convey its solemn and weighty message. Hyperbole is vividly present in the phrase "he filled Jerusalem with innocent blood," which dramatically communicates the extensive and pervasive nature of Manasseh's murders. This exaggeration serves to underscore the profound defilement of the holy city and the extreme gravity of the sin, far beyond a mere count of victims. The entire verse functions as a clear example of Retribution Theology, directly linking the nation's suffering (the Babylonian exile) to its past sins, particularly Manasseh's bloodshed. This theological framework is a hallmark of the Deuteronomistic History, where obedience leads to blessing and disobedience inevitably to judgment. Furthermore, the verse contains a strong element of Foreshadowing, as the unpardoned sin of Manasseh is explicitly stated as the reason for the impending exile, setting the stage for the catastrophic events that unfold in the subsequent chapters of 2 Kings. The definitive statement "which the LORD would not pardon" acts as a Divine Decree, sealing Judah's fate and highlighting the unchangeable nature of God's righteous judgment once a certain threshold of sin and unrepentance has been crossed.

Theological and Thematic Connections

Second Kings 24:4 profoundly illustrates the unyielding nature of God's justice when confronted with persistent, unrepentant sin, especially the egregious violation of the sanctity of human life. It reveals that while God is merciful and slow to anger, there are limits to His patience, and certain sins, particularly those that defile the land and involve widespread injustice, incur irreversible national consequences. This verse serves as a stark reminder that actions have consequences, not only for individuals but also for communities and nations, and that corporate guilt can accumulate to the point of divine judgment. It underscores God's holiness and His unwavering commitment to upholding moral order, even when it means bringing severe discipline upon His own people. The inability to "pardon" here signifies a divine resolve to execute justice, not a lack of capacity for forgiveness.

Genesis 9:6 Numbers 35:33-34 Jeremiah 15:4

Reflection and Application

Second Kings 24:4 stands as a somber warning that the choices of leaders and the collective actions of a society have profound, long-lasting consequences, even across generations. It compels us to consider the gravity of sin, especially those acts that violate the fundamental dignity and sanctity of human life. This verse challenges us to recognize that God's justice is not merely an abstract concept but a divine attribute that actively responds to unrighteousness. While God's mercy is boundless for individual repentance, there are national and societal tipping points where the cumulative weight of sin leads to inevitable judgment. For us today, this means actively working for justice, defending the vulnerable, and resisting any societal trends that devalue human life. It also calls for constant vigilance against spiritual apathy and a renewed commitment to personal and corporate repentance, seeking God's mercy before judgment falls. We are reminded that true peace and security come not from political alliances or military might, but from righteousness and obedience to God's commands.

Questions for Reflection

In what ways might our contemporary society be "filling" our "Jerusalem" with innocent blood, metaphorically or literally?
How does the concept of corporate guilt, as seen in Manasseh's legacy, challenge our individualistic understanding of sin and responsibility?
What specific actions can we take, individually and collectively, to uphold the sanctity of life and advocate for justice in our communities?
How does this verse inspire us to pray for our leaders and to hold them accountable for righteous governance?

FAQ

Did Manasseh not repent? If so, why was Judah still punished for his sin?

Yes, according to 2 Chronicles 33:12-19, Manasseh did humble himself and repent before the Lord later in his life, and God heard his prayer and restored him to his kingdom. However, 2 Kings 24:4 highlights that while Manasseh's individual repentance led to his personal restoration, the national consequences of his widespread and deeply entrenched wickedness, particularly the pervasive shedding of innocent blood and the reintroduction of idolatry, remained. The spiritual and moral fabric of the nation had been so severely corrupted that even the subsequent reforms of King Josiah could not fully reverse the trajectory of judgment. This distinction underscores that individual forgiveness does not always negate the corporate or societal repercussions of sin, especially when it has become systemic and deeply rooted in the national consciousness. The "unpardoned" refers to the national judgment of exile, not Manasseh's personal salvation.

Christ-Centered Fulfillment

The unpardoned innocent blood shed by Manasseh, which sealed Judah's fate for exile, finds its ultimate and redemptive fulfillment in the perfectly innocent blood of Jesus Christ. While Manasseh's actions brought judgment, the shedding of Christ's blood on the cross brings ultimate pardon and reconciliation. The Old Testament's emphasis on the defilement of the land by innocent blood (Numbers 35:33) foreshadows the profound need for a perfect sacrifice to cleanse humanity from sin. Jesus, the Lamb of God who takes away the sin of the world, offered His sinless life as the ultimate atonement. His blood, unlike that shed by Manasseh, is the "blood of the new covenant, which is poured out for many for the forgiveness of sins" (Matthew 26:28). Through faith in His atoning sacrifice, individuals can receive complete pardon for their sins, escaping the judgment that humanity justly deserves (Romans 5:8-9). Furthermore, Christ's blood cleanses not just individuals but also forms a new spiritual nation, the Church, where the corporate guilt of the old covenant is superseded by a corporate righteousness found in Him (1 Peter 1:18-19). Thus, what the Lord "would not pardon" under the old covenant's national judgment, He fully and eternally pardons through the precious blood of His Son, offering redemption and new life to all who believe.

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 24:1–7.

1662–1714 · 7 verses

Passage under comment2 Kings 24:1–7

1¶ In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him.

2And the LORD sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the LORD, which he spake by his servants the prophets.

3Surely at the commandment of the LORD came this upon Judah, to remove them out of his sight, for the sins of Manasseh, according to all that he did;

4And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.

5Now the rest of the acts of Jehoiakim, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

6So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead.

7And the king of Egypt came not again any more out of his land: for the king of Babylon had taken from the river of Egypt unto the river Euphrates all that pertained to the king of Egypt.

We have here the first mention of a name which makes a great figure both in the histories and in the prophecies of the Old Testament; it is that of Nebuchadnezzar, king of Babylon (Kg2 24:1), that head of gold. He was a potent prince, and one that was the terror of the mighty in the land of the living; and yet his name would not have been known in sacred writ if he had not been employed in the destruction of Jerusalem and the captivity of the Jews.

I.He made Jehoiakim his tributary and kept him in subjection three years, Kg2 24:1.

Nebuchadnezzar began his reign in the fourth year of Jehoiakim. In his eighth year he made him his prisoner, but restored him upon his promise of faithfulness to him. That promise he kept about three years, but then rebelled, probably in hopes of assistance from the king of Egypt. If Jehoiakim had served his God as he should have done, he would not have been servant to the king of Babylon; but God would thus make him know the difference between his service and the service of the kings of the countries, Ch2 12:8. If he had been content with his servitude, and true to his word, his condition would have been no worse; but, rebelling against the king of Babylon, he plunged himself into more trouble.

II.When he rebelled Nebuchadnezzar sent his forces against him to destroy his country, bands of Chaldeans, Syrians, Moabites, Ammonites, who were all now in the service and pay of the king of Babylon (Kg2 24:2), and withal retained, and now showed, their ancient enmity to the Israel of God. Yet no mention is here made of their commission from the king of Babylon, but only of that from the King of kings: The Lord sent against him all these bands; and again (Kg2 24:3), Surely at the commandment of the Lord came this upon Judah, else the commandment of Nebuchadnezzar could not have brought it. Many are serving God's purposes who are not aware of it. Two things God intended in suffering Judah to be thus harassed: - 1. The punishment of the sins of Manasseh, which God now visited upon the third and fourth generation. So long he waited before he visited them, to see if the nation would repent; but they continued impenitent, notwithstanding Josiah's endeavours to reform them, and ready to relapse, upon the first turn, into their former idolatries. Now that the old bond was put in suit they were called up upon the former judgment; that was revived which God had laid up in store, and sealed among his treasures (Deu 32:34; Job 14:17), and in remembrance of that he removed Judah out of his sight, and let the world know that time will not wear out the guilt of sin and that reprieves are not pardons. All that Manasseh did was called to mind, but especially the innocent blood that he shed, much of which, we may suppose, was the blood of God's witnesses and worshippers, which the Lord would not pardon. Is there then any unpardonable sin but the blasphemy against the Holy Ghost? This is meant of the remitting of the temporal punishment. Though Manasseh repented, and we have reason to think even the persecutions and murders he was guilty of were pardoned, so that he was delivered from the wrath to come; yet, as they were national sins, they lay still charged upon the land, crying for national judgments. Perhaps some were now living who were aiding and abetting; and the present king was guilty of innocent blood, as appears Jer 22:17. See what a provoking sin murder is, how loud it cries, and how long. See what need nations have to lament the sins of their fathers, lest they smart for them. God intended hereby the accomplishment of the prophecies; it was according to the word of the Lord, which he spoke by his servants the prophets. Rather shall Judah be removed out of his sight, nay, rather shall heaven and earth pass away, than any word of God fall to the ground. Threatenings will be fulfilled as certainly as promises, if the sinner's repentance prevent not.

III.The king of Egypt was likewise subdued by the king of Babylon, and a great part of his country taken from him, Kg2 24:7.

It was but lately that he had oppressed Israel, Kg2 23:33. Now he is himself brought down and disabled to attempt any thing for the recovery of his losses or the assistance of his allies. He dares not come any more out of his land. Afterwards he attempted to give Zedekiah some relief, but was obliged to retire, Jer 37:7.

IV.Jehoiakim, seeing his country laid waste and himself ready to fall into the enemy's hand, as it should seem, died of a broken heart, in the midst of his days (Kg2 24:6). So Jehoiakim slept with his fathers; but it is not said that he was buried with them, for no doubt the prophecy of Jeremiah was fulfilled, that he should not be lamented, as his father was, but buried with the burial of an ass (Jer 22:18, Jer 22:19), and his dead body cast out, Jer 36:30.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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